Chapter VI. Conclusion

The sum of what has been said in these pages is this. The institution and powers of the Episcopate, including the priesthood, for the government of the Church, and as the state of perfection created by our Lord in person, was profoundly believed and intensely realised in the consciousness of the Church during the first period of the faith, which we have called the Patristic. In the second period these Divine facts were subjected to an intellectual analysis, wholesome in the main, though exposed to incidental errors. Some of the scholastics, it would seem, had not read largely of the Fathers, and many of them had read their writings only or chiefly in translation. The community of names of Bishop and presbyter gave rise to the inadequate conception of the Episcopate, which then, for a time, became an opinion of the schools. Some believed it to be only an extension of the priesthood, and neither an order nor a Sacrament. They held, therefore, that episcopal consecration impressed no character, and bestowed no sacramental grace. This imperfect opinion, again, gave rise to another inadequate conception, which not only denied the potential jurisdiction inseparable from, and inherent in, the episcopal character, but speculated whether Peter was not the only Bishop of Divine institution, and the Episcopate only founded by him; thereby obscuring the primeval and Divine constitution of the Universal Church. These opinions never really pre vailed. They were not received by the Faculties of Spain, France, Germany, Italy, or of any country, so far as can be traced. But as the study of the Fathers extended, and theology became more positive, these misconceptions gradually receded from probability. The later schoolmen prepared the way for the third period, which dates from the Council of Trent. If it had not been for the fear of certain French ten dencies, the Council would hardly have abstained from denning what Bellarmine, Suarez, Vasquez, and many more, as by common consent, taught immediately after the Council was closed.

The definitions of Trent and the teaching of the theological schools have restored the patristic tradition, with the great additional gain of the scholastic and intellectual analysis of the Divine office and jurisdiction of the Episcopate. It would seem that many writers diminished the Episcopate out of a fear lest it should obstruct the Primacy. But the Coun cils of Constance, Florence, and Trent put the jurisdiction of the successor of Peter heyond all question, and the Council of the Vatican has defined his in fallible magisterium, thereby protecting the Primacy with a circle of definitions which are of Divine faith. But the Vatican Council did more than this. It began to treat the doctrine of the Episcopate. And though, prevented by the necessity which suspended its work, the Council was unable to complete what it had begun, nevertheless it not only declared that the jurisdiction of the Episcopate is that of true pastors and successors of the Apostles, but also that the powers of the Primacy in their greatest amplitude in no way obstruct the immediate and ordinary jurisdiction of Bishops; and further, that these two mutually confirm and support each other. The words of the Pontifical Constitution declare that the powers of the Primacy and of the Episcopate are inseparable and reciprocally vital. Pius IX., in the words of S. Gregory the Great, says, ' My honour is the honour of the Universal Church. My honour is the solid strength of my brethren. I am then truly honoured when the honour due severally to each is not denied to him.' 1

It is easy to deceive ourselves, but may we not reasonably believe that the next time the Church meets in Council, whether by the reassembling of the Council of the Vatican, or in any other way, the first duty will be to take up the work already prepared, and to define the Divine powers of the Episcopate, and its relation to its Head? The dependence of the Episcopate, whether in or out of Council, upon the successors of Peter, the source of all mission and actual jurisdiction, has been already defined by Councils, and all episcopal exaggerations are as dead as the heresy of Aerius. But the language of certain schoolmen and others has made it necessary that the Episcopate should be not only implicitly, as it already is, but explicitly defined to be divino jure, superior to the priesthood, and in itself an order of Divine institution, and a Sacrament which impresses a character and confers a sacramental grace for the government of the Church; not an office only for certain functions, such as Confirmation, ordination, and consecration, transcendent as these are: or, in a word, that the Episcopate is sacerdotium Christi ad regendam Ecclesiam a Spiritu Sancto positum. It

1 Const. Dogm. Prima de Eccl. Christi, cap. iii.

will, I believe, be defined that in virtue of consecration every Bishop receives the apostolic power of the keys, and that in this Divine grant resides the power of governing the Church.2 The potential jurisdiction of governing is as full in every Bishop by consecration, as the potential jurisdiction of absolving is in every priest by ordination. The Bishop may never hold a diocese, and may never receive actual jurisdiction; the priest may never receive faculties, and may never absolve a soul. But the Divine power is there, and to deny it will, I believe, be noted as rash and erroneous at least.

In an age when the authority of the Head of the Church is most assailed, the Vatican Council, by the submission of the whole Episcopate, has surrounded it with towers of strength. In the spiritual order the successor of Peter was never stronger. But since the Apostle wrote the spirit of the lawless one (o' Avopog) was never so widespread. All authority is assailed — the authority of parents, the authority of rulers, and the authority of laws. Youth begins in chafing against the rule of domestic life, and men live at last in perpetual conflict with what soever is above them. The age is a lawless age. The old society of the Catholic, and even of the 2 Ballerini, De Potest. SS. Pontiff, c. i. s. 1.

Christian, world seems breaking up and vanishing away. Kings reign but cannot govern. Govern ments follow the popular will which they ought to guide. But the powers of the Christian world would not be shaken if the faith of Christian nations were strong. And for this our Divine Master has prepared us. He asks: ' The Son of Man when He cometh, shall He find, think you, faith on earth?'8 Our Lord did not mean by this question to say, or to imply, that His Church should ever cease to be the 'light of the world,' the Divine and infallible witness, judge, and teacher of the faith; He did not mean that the Ecclesia docens should ever cease to teach, or that the Ecclesia discens should ever cease to learn; that either the active or the passive infallibility of the Church should ever fail. The light of the sun is indefectible, and always full, whether men see it or not; the blindness of men does not quench its splendour: so to the end shall the light of the faith be full and steadfast, for it is the radiance of the Holy Ghost, and the Holy Ghost abides in the Church for ever.

Our Lord, then, meant what S. Paul afterwards foretold: ' In the last times some shall depart from 3 S. Luke xviii. 8.

the faith, giving heed to spirits of error and doctrines of devils.'4

There is already to be seen in the world an apostasy from the faith, not only of men, hut of nations, and a rising again of the Gnostic unbelief, which resolves all knowledge into the consciousness of the human reason. To all such men the Divine authority of revelation is not only incredible, but intolerable; how much more the sanctity of the Episcopate and the power of the priesthood?

The Psalmist has also said, ' DiminutaB sunt veritates a filiis hominum.'5 This does not mean that the truths of revelation are diminished in number, but that men reject them in unbelief. They are diminished also in efficacy, because so many who believe them little realise their meaning and their power.

This insensibility is to be seen in every province of the Catholic unity. In some regions it is more, in some less, manifest. It has not been my purpose in this book to speak of the truths of faith in general, but only of one — namely, the Divine institution of the Episcopate, and, therefore, of the priesthood, as contained in it; nor do I purpose to speak of the religious state of other countries. If I make 4 1 Tim. iv. 1. 5 Ps. xi. 1.

reference to England, it is because I have no pre" tensions to 'speak to other lands. They have their own pastors and teachers. Until thirty years ago— that is, for three hundred years — England lay desolate, robbed of the pastoral care of its Episcopate. If to lose a gift, on one hand, sharpens the desire to find it again, the loss of Divine things, on the other, gradually deadens the appreciation of them even when restored.

It cannot be doubted that the preservation of the faith of the Irish people is chiefly due to the Bishops and priests of Ireland. They were martyrs and con fessors for the faith; they never fled when they saw the wolf coming. Through all persecution they kept un broken the golden chain of their succession. Every see had its pastor, every flock its priest; they were never left as sheep without a shepherd. The faith of the people was encompassed by pastoral care; the shepherds knew their sheep by name; the sheep knew their voice, and followed them.

In England the loss of the faith, if it was not begun by Bishops and priests, at least was not re sisted victoriously by them. They were, it is true, under the axe of the tyrant, and their courage gave way. Nevertheless, a great multitude of the people continued to be Catholic, even to the time of the

Commonwealth; and in all the counties of Eng land a large number of families persevered in the Catholic faith, until one or two generations past. Some have fallen away even within the memory of living men. If, during these three centuries, there had been an Episcopate, with pastoral care, closely watching over the flock assigned to them in every place, and knowing their sheep. by name, it cannot be doubted that multitudes of souls and of households wrould have been sustained in their constancy; but sheep without shepherds easily wander and are lost. That an Episcopate might have been restored in the time of James I. is historically certain. Even Elizabeth and her Ministers were not unwilling that the Catholics should have Bishops; and James objected, not to the appointment of Catholic Bishops in England, but to their assuming the titles of Canterbury, York, Lincoln, as he was misled to believe. The reiterated supplication of the surviving English clergy was again and again deferred. If, instead of a desolation of three hundred years, the Catholic Church in England had existed in its perfect organisation, as it existed in Ireland, it can not be doubted that multitudes of the Catholic people of England would have been guarded and kept in the faith. However, God permitted it to be otherwise; and we need not now revive the memories of the past, or search into the causes of this immense disaster. It would have been as possible to have four or eight dioceses as four or eight vicariates. The Vicars-Apostolic of England did, indeed, great works; but Bishops, each with a pastoral care, cujus oves sunt propricz, have a special mission and a special grace. The faith and fidelity of men answer to them with a recognition of mutual obligation of authority and obedience which can only exist be tween the shepherd and his sheep.

After three hundred years, not of suspended animation only, but of organic dissolution, the Church in England was once more knit together in the perfect symmetry of its Divine structure. At once, as if by a resurrection, all its vital operations re sumed their activity. Those who were present at the first Provincial Council of Westminster will never forget the sense of restored life which pervaded the hierarchy and the members of that synod. This was described by one who was present in these words: * The Church of England in synod takes up its work again after a silence of three hundred years. It reopens its proceedings with a familiarity as prompt, and a readiness as calm, as if it resumed to-day the deliberations of last night. Though centuries of time have rolled away since it sat in council, the last synod in England is but as the session of yesterday to the session of the morrow. Time is not with the Church of God save as it works in time, and time for it. The prerogatives of the Church, like His from whom they spring, are changeless. You meet here, as of old, once more; you have no principles to seek, no theories to invent, no prece dents to discover: from the highest obligations to the lowest usage, all is definite and sure. After centuries, the Church puts forth its Divine laws and powers, and applies them to the needs of place and time with the precision of science and the facility of instinct. What is human stiffens and dies. The living is ever in act as He in whose life the Church lives eternally.'6

Thirty years now have passed since the restoration of the Episcopate to England, and they have abundantly proved how wise and opportune were the ardent prayers which, for three centuries, the clergy and faithful in England made to the Holy See for the restoration of their lost inheritance. After thirty years more — that is, when a second generation of men is gone — there will be no one who will re member, except historically, that the Catholic Church

6 Sermons on Ecclesiastical Subjects, vol. i. p. 111.

Q in England was governed, but the other day, by the Bishops of Hetalona and Melipotamus. We have not, indeed, the ancient titles of Canterbury and York, but we have what is more — the pallium of S. Thomas and of S. Augustine, and the Divine jurisdiction of which it is the sign. Already the titles of our sees have, for a generation of men, passed into English history, and will go down imperishably for ever. Even in 1852, when the hierarchy was one year old, it was true to say: ' Canterbury has gone its way, and York has gone, and Durham is gone, and Winchester is gone; but Westminster and Nottingham, Beverley and Hex-ham, Northampton and Shrewsbury, if the world lasts, shall be names as musical to the ear, as stir ring to the heart, as the glories we have lost.'7

The object of these pages has been to draw out, from the testimony of Holy Scripture, from the traditions of the Church, and from theological reason, what is the Divine office, jurisdiction, and power of the Episcopate, and of the priesthood as included in it. In Ireland such a work would be needless; the living and uninterrupted traditions of faith make the love and veneration of the people for their Bishops and priests spontaneous and instructive. The love of

7 Cardinal Newman's Second Spring.

Ireland for its pastors is known in all the world. But in the atmosphere of England, rent with every kind of religious strife, chilled by centuries of contention, and deadened by a torpor of indifference, it is possible that even Catholics should be acclima tised to an uncatholic spirit of minimising and explaining away the presence and powrer of supernatural government which our Divine Master has ordained to rule in His Name.

If, in these pages, I shall seem to make much of the office I am unworthy to bear, I may shelter myself under the example of S. Paul, who * honoured ' not himself, but his ' ministry.'8 It is often found that they who lightly esteem the authority which God has set to rule His Church highly esteem their own persons; the priesthood is lost in the self-consciousness of the man. But in those who truly know the greatness of their office self disappears; the priest hood alone pervades their consciousness. The more we realise the powers and responsibilities that are laid upon us, the less will what is human and personal reign in our thoughts.

We read in the Book Deuteronomy, 'He that will be proud, and refuse to obey the commandment, of the priest, who ministereth at that time to the

8 Rom. xi. 13.

Lord thy God, and the decree of the judge, that man shall die.'9 But the old law was only a shadow of the new. If to disobey the typical priesthood was a sin punished by death, can it be without sin to disobey the true and eternal priesthood of Jesus Christ? S. Paul anticipated this argument when he said, ' If they escaped not who refused him that spoke upon earth, much more shall not we that turn away from Him that speaketh to us from heaven.'10 We live in lawless times; all the powers of government on earth are weakened; all authority — civil, parental, religious — is resisted, disputed, or limited to a minimum. The Christian world is preparing itself for the Lawless One by an impatience of all check upon the liberty of the individual will. The spirit of the day is independence, and it acknowledges no law above itself. Keligion with many is piety and emotion, without submission to authority, or the recognition of a law to which all are subject. And this impatience of authority and control arises not only from insubordination of the will, but also from the independence of the intellect, which is ever reducing to a minimum the reach of authority and the obligations of obedience. Some Catholics seem to revel in reducing the obedience they owe to the

9 Deut. xvii. 12. 10 Heb. xii. 25.

Vicar of our Lord, to the Episcopate, to the priest hood, and to the credenda and agenda of the Catholic life, within the smallest and narrowest proportions. To them the priesthood is an office for preaching and dispensing Sacraments, and the Episcopate an office for administering one Sacrament more than the priesthood. The thought of government is either excluded or tacitly ignored, and this falls in readily with the all but universal tendency to shake off control in every class and state of life.

In the midst of this returning chaos there is one power still erect, because Divine. The Church, cast off by princes, robbed by governments, and perse cuted by revolutions, has not only lost no shadow of its power, but has renewed its strength. It was never before so powerful over the reason and will of those who believe. For those who will not believe, it has no responsibility but to labour and to pray for their illumination and conversion. The successor of Peter stands in his own imperishable strength; but the Divine authority of the Episcopate, as it closes round him in its unity and obedience, adds to the Holy See a supernatural and world-wide defence. And that strength is all the more visible to the world when these Bishops are known to be not Vicarii Papce or Larrce Pontificice, & mere delegates of a power not their own, but members of a Divine body, universal, indefectible, and in immediate union with the Divine Head of the Church, true pastors each of the flock assigned to them, ruling with a two fold jurisdiction, ordinary and delegated, which in every diocese is immediate, and, in its nature and in its origin, Divine.

It would appear to me, therefore, that if, in the early ages of faith, S. Clement and S. Ignatius, S. Irenseus and S. Cyprian, S. Augustine and S. Optatus, while faith was yet vivid, and the stupendous Divine facts of our redemption* and of Pentecost were to them as the events of three hundred or a hundred and fifty years ago are to us; if in those times saints and martyrs cried with a voice of intense exhortation to awaken the faithful to a more profound recognition in their Bishops, young or imperfect as they might be, of the presence and power of Jesus Christ, how much more anxiously would they cry to us in these days, when all authority is resisted? If at the end of a long life I could remember that I had slackened the obedience or the reverence of any one, or pared down or diminished the authority of the Supreme Pontiff or of the Episcopate, which is also Divine, I should count myself guilty before God. If, under the old Mw, to bring the priesthood into contempt, or to refuse obedience to the priest, was a sin worthy of death, what is the guilt of those who with draw their obedience or their veneration from the priesthood of Jesus Christ? If it was a sin to disregard the shadow, what is it to resist or to deny the reality?

Lest any one should think that what has been said implies either unconsciousness of the state to which the Episcopate has seemed, in the past ages of the Church, to decline, or any unwillingness to confess openly the scandals which must inevitably come by reason of the unworthy life of Bishops, I may add that the history of almost every (Ecumenical Council gives a twofold witness, both to the sanctity of the Episcopate and to the unworthiness of some of its members. The words of Saints in every age, Bishops themselves, as S. Gregory of Nazianzum down to S. Gregory VII., might be easily quoted. But what no one denies need not be proved, and what everybody affirms need not be stated.

I cannot recall to mind such words of Saints with out a vivid sense that the fault is first and chiefly in us Bishops and priests. If we were what we ought to be, it could not be so. ' When the husbandman sees a tree drooping with pallid leaves he knows that a hurt is in the roots; so when you shall see a people irreligious you know beyond doubt that its priest hood is not sound.' n

The people do not corrupt while the priests are sound. The rottenness begins in the sanctuary; and 'therefore judgment will begin at the house of God.'12 The just and adequate belief of the Divine authority of Bishop and priest would no doubt have been kept alive in the minds of men, if Bishops had lived as those who are in the state of perfection; and the faithful had been taught so to regard them, and to expect from them a proportionate sanctity of life. If priests had not been told that they were only secular priests, and that though priests ought to be more than commonly good, yet that they are not bound or called by their very priesthood to be perfect — if these and other like things had not become a tradition, making the Word of God of no effect, the works of the flesh, as S. Paul recounts them, ' enmities, contentions, emulations, wrath, quarrels, dissensions, sects,'13 would not reign so widely in the Christian world.

The fruits of the Spirit would have been seen more abundantly in priests and people. A low conception of the priesthood lowers both pastor and

11 Auctor Operis Imperfecti, Horn, xxxviii.

12 1 S. Peter iv. 17. 13 Gal. v. 20.

flock. No men aspire who have not a high conception before their minds. To pitch a low note is to depress the whole strain. It has been, then, my aim, as it has been my prayer, both for myself, as needing it most, and for my brethren, to find the true idea of the sacerdotal and pastoral life in all the amplitude of its Divine institution, powers, obligations, and graces. Where I have failed, others who come after me will succeed. I leave it as a pledge of brotherly love, and of a desire to serve the Good Shepherd, who in His miraculous love has called me, all unworthy as I am, to share His priesthood and His pastoral care. May He inspire into all His disciples His own threefold zeal, that each one may say in truth: ' Zelus domus Tuae, zelus ovium Tuarum, zelus sacerdotii Tui comeditme.'

ABSOLUTION, the power of, subject to the Episcopate, 112; illicit, 112; invalid, 112; the power of, in virtue of ordination, 123; the power of, in potentia in every priest, 158; but not of actual jurisdiction, 162.

Aerius, 130.

Albertus Magnus, quoted, 108.

Alexander of Hales, 109.

Alexander Natalis, quoted, 23, 24.

Alphonsus, S., on the insufficiency of sanctifying grace for the due reception of Orders, 193, 202.

Alphonsus de Castro, 152.

Apostles, witnesses and representatives of the perfection of Jesus Christ, 175, 176; bound to a life of perfection, 187.

Apostolate of the Eleven, 32; universal mission of, 32.

Ambrose, S., quoted, 197.

Anselm, S., 107.

Augustine, S., 21, 230; his letter to Valerius, 213.

Augustinis, F. de, his work De re Sacramentaria, 149.

Azorius, 167.

BALLERINI, Peter, quoted, 2-13. Barnabas, S., question of his ordination, 48 et seq. Baronius, 50.

Bede, S., on the counsel of poverty, 197.

Bellarmine, 146, 151, 179, 182; on the states of perfection, 183, 184, 202.

Bernard, S., 178, 180, 193.

Bishops, bound to give their temporal goods to necessitous subjects, ix., x.; their obligation to sacrifice their lives, ix.; called elders or presbyters and deacons, 59; their various titles in the patristic period, 60 et seq.; veneration and obedience due to, 63-70, 73; powers exercised by, in administering Sa craments, greater jure divino than those exercised by priests, 104; alone have the power of ordination, 108; their obligation to reside among their flock, whether of Di vine or ecclesiastical law, 121, 122; their jurisdiction whether immediately from Christ or mediately through the Roman Pontiff, 121 et seq., 135, 139, 151 et seq.; immediate source of their jurisdiction left an open question by the Councils of Trent and the Vatican, 126, 127; their jurisdiction in itself jure divino, 138, 148; ordinary and delegated jurisdiction of, 230; necessary both for particular Churches and the Church Universal, 143; consequence of imperfect lives of, 177; when hirelings, 177, 178; courtly and feudal, 178; inevitable distractions of their office, 180; their pastoral character indelible, 205: see Episcopate, Jurisdiction.

Bolgeni, quoted, 19-22, 25-27, 43, 54, 55, 74-79.

Bonaventure, S., quoted, 109.

CAPISUCCHI, Cardinal, 113.

Catholics of England in seventeenth century, 144.

Celestine I., Pope, 25.

Charisma of truth, 71.

Charity, 207; Bishops bound by, 185; perfection of, 189, 208; its obligation, 191; sacrifice of life its supreme perfection, 205.

Charlemagne, his capitularies, 22.

Charles, S., on pastoral duty, 214.

Chastity, x., 184; the priest hood a life of, 193; attached to orders invalidates the contract of marriage, 196.

Church, its government a monarchy, 31; its unity, 75 et scq.; universal, 77; Canons of, 197, 198; its strength re newed, 229; its power over the reason and will, 229.

Clarus of Masurta, quoted, 81.

Cleansing power of the priest hood, 90.

Clement of Rome, S., his Epistle to the Corinthians, 62, 63, 230.

College of the Apostles, 25, 27; Episcopal, 26.

Collet, 152.

Confirmation, 119, 218: see Bishops.

Consecration, power of, inseparable property of Bishops, 30; act of, 38; illicit, 112; episcopal, 102, 104, 126, 127, 153; eternal, 203.

Contemplation, a function of the pontifical order, 87.

Contenson, ]42.

Council, of Carthage, 81; of Chalcedon, 129; of Constance, 115, 217; of Florence, 116, 217; of Nicea, 129; of Pitres, 21; of Rheims, 21; of Trent, 58, 116-120, 209, 210, 217; Vatican, 57, 116, 217,218; Provincial, of West minster, 224.

Counsels, life of, 169, 187; of perfection, 176; Bishops bound to life of, 184, 197.

Cure of Eouls, 137; Bishops re leased from by the Pope alone, 204.

Cyprian, S., on the Apostolate, 31, 32; exhibits the mind of the West, 80; his letter to Pope Cornelius, 81, 230.

Daniel a Jesu, condemned, 144.

Deacons, ordination of, 47; their institution, 81; ministers of the Episcopate and Church, 81; their powers, 88; why instituted, 180.

Devoti, quoted, 14-16.

Dionysius the Areopagite, viii., 83; writings attributed to, quoted, 84-90, 111.

Doctrine, its process of development, 56, 57; its tradition inseparable from episcopal succession, 71, 72; tradition its test, 71.

Doctrine of the Episcopate, 25;

an open question, 127; speculation concerning its definition, 218. Dominican School, 109.

EASTERN Church, 113.

Ecclesia, discern, 220; docens, 176, 177, 220.

Ecclesiastical prefecture, 135.

Epiphanius, S., 43.

Episcopal character, 38.

Episcopal power, not delegated, but proper, 168.

Episcopate, the highest state of perfection, ix. xi.; described in prophecy, 28 et seq.; collectively the successor of the Apostolate, 4, 12, 15, 23, 63; a Divine government, 30; when assembled in a General Council with its head, its dogmatic decisions infallible, 26; office of, 28 et seq.; government its essence, 30 et seq., 72, 73, 107, 135, 143, 144, 166 et seq.; its power distinct from and superior to that of the priesthood, 42, 69, 87,88,107, 111,118-120,126, 129, 139, 143; not an extension of the priesthood, 53, 101, 102, 118, 145; anterior to the priesthood, the second order, 55; doctrine of, 58 et seq.; the test of tradition, 71; its unity, 74-79; the fountain and origin of all spiritual orders and powers, 101, 102; its superiority to the priesthood first treated in the West, 106 et seq.; not properly an order according to the Franciscan School, 109; an order and a Sacrament, 111, 113, 120, 127, 128, 131, 143-147, 150, 151; it im presses a special character, 119; confers a grace, 120; its office jure divino, 140, 147-149; the exercise of its office jure humano, 140, 148, 149; of the Roman Pon tiff and Bishops entitative identical, 141; a definition of it, 165; Ferrante's definition of it, 166; the light of the world, 196; universal as the Church, 212; not yet explicitly defined to be jure divino superior to the priesthood: an order, a Sacrament divino jure, 218; restored to Eng land, 224, 225; its unity and obedience, 229: see Bishops, Jurisdiction, Perfection,

Priesthood.

Ezechiel, the prophet, xi., 28; on the pastoral office, 33.

FACULTIES of Spain, France, Germany, Italy, 216.

Fagnanus, maintains the Episcopate to be an order, 147.

Febronius, 2, 154.

Febronianism, 19.

Ferrante, quoted, 16-18.

Ferraris, on the Sacrament of -the Episcopate, 147.

Francis of Sales, S., quoted, 186.

Franciscan School, 109.

GENEROSITY, 194, 195; under the law of liberty, 191, 192.

Gerdil, Cardinal, on the Constitution Super soliditate, 142.

Grace, gratia status of the Episcopate, 39.

Greek Church, 106, 107.

Gregory the Great, S., quoted, 159, 214.

Gregory of Nazianzum, S., 231.

Gregory of Nyssa, S., on the succession of the Episcopate, 22.

Gregory of Valentia, on the hierarchy according to the Tridentine decree, 128.

HIEBAECHY, 85, 128; angelic, 90, 91; in the Catholic Church by Divine ordinance, 120, 125, 126, 147, 148; Celestial and Ecclesiastical, viii. x. xi., 83-87, 172; English, 226.

Hilary, S., on the priesthood, 82, 83.

Hincmar of Rheims, 22.

Hireling, 36, 177, 178.

Hoardings, forbidden, 198.

Holy Ghost, received in ordination, 119; received in Episcopal consecration, 119, 120; the Author of the Episcopate, 135.

Holy Scripture, study of, 96.

Ignatius the Martyr, S., quoted,, 63, 64-66, 230.

illumination, the power of the pontifical order, 87, 88, 90; the power of the priesthood, 88, 90; of S. Peter, 90.

Independence, the spirit of the day, 228; of the intellect, 228.

Infallibility, of the Roman Pon tiff, 57; of the Episcopate, 26.

Innocent III., 138.

Intellect, Western, 107.

Intellectual analysis, 103, 106.

Ireland, 222, 226, 227.

Irenaeus, S., quoted, his writ ings Against Heresies, 71, 72; 230.

Jerome, S., quoted, 80,129, 130, 138.

John Chrysostom, S.. quoted, 46, 47, 50, 91, 201, 213.

Jona of Orleans, 22.

John of Ravenna, writing to S. Gregory the Great, 21.

Jurisdiction, ecclesiastical, defined, 3; of Divine institution, 3, 8 et seq.; to whom originally given, 3, 11, 12; in whom it permanently re sides, 3, 4; its object, 4; primacy and plenitude of, resides solely in the Roman Pontiff, 4-7, 10, 20; belonging to the Episcopate, 6-11, 14, 15, 19 et seq., 23; of Bishops subject to that of the Supreme Pontiff, 9, 16, 17, 123-125; of the Pope and Bishops of Divine right, 8 et seq.; distinct from the power of order, 10; Vatican Council on, 18; over the natural Body of Christ, 41; Tridentine Fathers on, 122-125; of Bishops, instituted by Christ, 137; abstract and concrete, 151; twofold sense of the term, 155, 156; ambiguity attached to the term, 156.

Keys, of heavenly blessings, 22; of government and science, 30; of the Kingdom of Heaven, 29, 38, 133; the power of the, judicial and legislative, 42, 158, 159 et seq.; inherent in the successor of Peter and the Episcopate, 159; defined by Pope John XXII., 161; received in ordination, 205.

LAPIDE, Cornelius a, on the ordination of SS. Paul and

Barnabas, 50. Law, pontifical, 199; canon,

199; oral, 199; of charity, 207. Lawlessness, 219, 220, 228. Leo, S., 21, 22, 50. Liberty, law of, 190-193; acts of, 192. Life, obligation of Bishops to lay down, ix., 203, 206, 207;

unworthy, of Bishops, 231. Lupus Christianus, 54. Luther, revived the heresy of

Aerius, 117, 118.

MACEDO, on the power of the keys, 159; on the source of episcopal power, 167.

Mamachius, 54.

Martin V., his election, 115.

Mazella, F., 151, 157, 158.

Minimising, 228, 229.

Metropolitans, their jurisdiction of ecclesiastical institution, 8.

Monarchy, of the Roman Pon tiff, 18.

Mortification, a means of perfection, 190; obligation of, 191.

NATALIS Alexander, on the apostolical succession, 23. Newman, Cardinal, quoted, 226.

OBEDIENCE, twofold obligation in Bishops, 185; according to the law of nature, 191; free, 192; of priest to Bishop, 198, 199.

Optatus, S., 8, 230.

Old Law, the, 230, 231.

Order, of Bishops, makes perfect, viii.; of monks, those who are made perfect, viii.; its first recorded administration, 46; administration of, 52; defined by S. Thomas Aquinas, 110; the Episcopate an order, 110, 111; power of, 123; power of, distinct from jurisdiction, 142.

Ordination, 52, 218; power of, inseparable property of Bi shops, 30; of SS. Paul and Barnabas, 48-52; power of, belongs to Bishops alone, 108, 123; eternal, 203.

Orsi, on the apostolate of S. Paul, 51.

Pastoral care, England robbed of, 222-224.

Pastoral office, nature of, 33; its exalted character, 91; of Bishops, of Divine institution, 201; its obligation of self-sacrifice even to the laying down of life, 203: see Bi shops, Episcopate, Priest hood.

Pastoral staff, 38, 39.

Paul, S., question of his consecration, 48 et seq.

Pearson, 88.

Penance, 136, 137, 161, 162.

People, an irreligious, the sign of an unsound priesthood, 231, 232.

Period, Patristic, 59 et seq.; Scholastic, 106 et seq.; Conciliar, 114 et seq.

Perfection of the Episcopate greater than the state of Religion, ix.; doctrine of, 86, 187; power of, 90; the Episcopate a state of, 169, 176, 177, 179, 180, 182, 187; religious orders a state of, 169, 179. 187; of the priesthood foreshadowed, 170; God ita